Saichō

Saichō (最澄, 767-822) was a monk Bouddhiste founder of the branch Tendai of Buddhism in Japan.

Biography

Born Mitsunoobito Hirono (三津首広野) with Ômi from a father immigrant, Saichô is initiated as of 12 years with the provincial temple of Ômi to the discipline of the Hossô and the " Zen septentrional" under the control of the monk Gyôhyô (722-797). Beginner at 14 years, it receives the complete disciplinary rules at 19 years with the Tôdai-ji of Nara. At that time, it is withdrawn on the heights of the mount Hiei, it there practices Zen and studies the Kegon for, then, igniting with the reading of the first writings Tendaï brought to Japan by Ganjin (688-763). François Macé historian modern, share in conjectures when with knowing exactly where Saichô could have contacted the " pre-Tendaï" Japanese: " it is believed that it had at least read passages of the " Short treaty of meditation sitting on the culture of the appeasing and the mental examination " , more usually known under the name of " Short treaty on the appeasing and of the examination mental" as well as " Great treaty on the appeasing and of the mental examination " , written by the Chinese patriarch of Tendaï, Zhiyi (538-597) " .

After being itself establishes with Takao, it goes in China from 804 to 805 to bring back the lesson of the Tiantai, on which it bases its school, little before its loading it meets a Master of the esotericism Mikkyō which gave him lesson.

On its return, it installs its school in the monastery Enryaku-ji on the mount Hiei (Hieizan) with the north-eastern close relation of the capital Heian in the aim of protection the capital of the phantoms and other calamities which come traditionally from this " direction démoniaque". But it has also the intention forming well a new clergy far from the agitation of the old capital Nara. To counter the clergy of Nara, it draws the attention of the court in order to form a news estrade ordination independent of that of the Tôdai-ji. He formulates disciplinary new rules which he describes as " perfect and soudaines" accompanied by doctrines suitable to counter that of Nara, Shanron, Hossô and Kengon. Near a time to Kukaï the founder of the Shingon, it will receive from this last initiations (Abisheka-Kanjo) of the Mandala of the matrix and that of the Vajra, the roads of the two men will diverge thereafter vis-a-vis the refusal from Kukai to forward texts, several letters testifying to these exchanges between these two Masters. Thereafter close disciples like Ennin and others as Enchin will bring back from China the lesson tantric (Vajrayana) and will integrate them in the corpus of lesson of Tendaï.

Seven days after its death, it receives the title of Dengyō Daishi (伝教大師) " Large Master who brings the doctrine" and the Enryaku-ji is instituted like estrade ordination independent of that of Tôdai-ji with the authorization to name twelve monks per annum.

Contribution of Saichô to Japanese Buddhism

What marks the passage of Saichô (the founder of Japanese Tendai) in the history of Japanese Buddhism, it is its fight for the construction of a estrade independent of ordination according to the rules of the Mahayana on the Hiei mount. What, well-sure, will cause a sharp opposition on behalf of the six other secular schools of Nara, until only entitled there by the emperor to order priests according to the rules of the Hinayana.

In hillock with the opposition of the schools of Nara, Saichô composes the Kenkairon (顕戒論), treated in three volumes in which it shows the authenticity and the truth of the disciplinary rules of the Large Vehicle that it recommends, and that it presents to the emperor Saga. The treaty is rejected by the six schools of Nara. A petition is then written, in which it summarizes the major options of its work and deplores the fact that its monks having to pass by ordination hinayana tend to deviate from the way of Tendai, allured by the lights of the court and the expectancy of the profits society men. Tendai indeed imposes to them still twelve years of meditations adapted, studies and ascetic on the Hiei mount.

The project of Saichô is thus equivalent disuniting the system of ordination and allowing the plurality of the Buddhist worships Japan. The recognition of private ordinations prohibited by the emperor Shômu (Nihon Ryôki) is not, consequently, more very far. It is there a great turning which the Japanese Buddhism takes towards diversity and the opening to new schools.

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